The Sanfeng School 三丰派

The Sanfeng School is a school of internal alchemy cultivation in Taoism, founded by Zhang Sanfeng during the Yuan and Ming dynasties.

Details such as Zhang Sanfeng's birth and death years and place of birth are unknown. During the Qing Dynasty, Li Xiyue verified that Zhang Sanfeng's given name was Quanyi, styled Sanfeng, and he was a native of Liaoyang. Qing Dynasty scholar Wang Xiling believed that Zhang was born during the reign of Emperor Dingzong of the Yuan Dynasty. The alchemical methods of the Sanfeng School integrate the strengths of the Wenshi School and the Shaoyang School, with distinct characteristics of cultivating purity, Yin-Yang harmony, and dual cultivation for mutual achievement.

The Sanfeng School emphasizes starting with the cultivation of a pure mind and nature from the very beginning of practice. Xuanji Zhijiang (Direct Discourse on Mysterious Principles) states: "In the initial stage of practice, one must not cling to intentional action, for all intentional actions belong to the post-heavenly realm. Nowadays, many in the Taoist community fall into this trap, which is why true perfection is rare in the world. Nor should one adhere to inaction, for inaction leads to rigid emptiness. Nowadays, many in the Buddhist community suffer from this flaw, which is why there are few true Buddhists. The failure of the Dao to prevail stems from the failure to understand the Dao. The initial effort lies in extinguishing emotional attachments and sweeping away random thoughts; eliminating random thoughts is the first step in building the foundation and refining oneself."

XuanYao Pian·Daoqing Ge (Essential Mysteries·Ballad of the Daoist Sentiment) says: "Before refining the return elixir, first refine your nature; before cultivating the great medicine, first cultivate your mind. When the mind is cultivated, the sign of the elixir will naturally arrive; when nature is pure, the medicinal ingredients will naturally grow."

Zhang Sanfeng emphasized the combined use of intentional action and inaction in the process of alchemy. However, inaction here refers to "the way of obtaining the elixir and the merit of transcending the physical body through spiritual transformation," while intentional action "is not the technique of sexual indulgence, lifting, or inhaling, nor the method of shaking the 'nine palaces'. It is rather the way of tranquility and emptiness, maintaining femininity without asserting masculinity, remaining still and unmoving, yet responding instantly when stimulated" (Da Dao Lun [Treatise on the Great Dao]).

It can be said that most of Zhang Sanfeng's major works, such as Da Dao Lun, Xuanji Zhijiang, and XuanYao Pian, focus on the pure and quiet alchemical methods. Only in Wu Gen Shu (The Rootless Tree) and the Complete Works compiled by later generations does he discuss Yin-Yang cultivation methods. Wu Gen Shu Daoqing (Daoist Sentiment in The Rootless Tree) states: "The rootless tree, its flowers askew; without Yin and Yang, the Dao is incomplete. Metal separates wood, mercury separates lead; Yang is lonely, Yin is isolated, each on one side. In the world, Yin and Yang unite man and woman, begetting children and grandchildren, passed down through generations. Following the flow makes one ordinary; reversing it makes one immortal—it all lies in the reversal in between." It also says: "A woman without a husband is a resentful woman; a man without a wife is a lonely man. Alas, deluded believers are too muddled; sitting in silence and cultivating alone dries up the vital energy." This clearly advocates reversing the flow to cultivate Yin-Yang, using grafting and mutual absorption.

However, Wu Gen Shu also advocates dual cultivation without "indulging in lust": "Indulging in lust loses the treasure of longevity; wine and meat pass through the intestines, but the Dao lies in the heart." This is a superior alchemical method of the dual-cultivation school, integrating purity and dual cultivation, distinct from the inferior "Three Peaks" alchemical methods.

Zhang Sanfeng was a prolific writer, and during the Qing Dynasty, Li Xiyue compiled and published his works as The Complete Works of Zhang Sanfeng, though the authenticity of many pieces remains questionable. It is generally believed that works such as Da Dao Lun, Xuanji Zhijiang, and XuanYao Pian are more likely to be authentic.